ROLE OF CITIZENSHIP EDUCATION FOR SUSTAINING

CULTURE AND CHARACTER IN THE NATION

By: Waspodo Tjipto Subroto
State University of Surabaya. HP 08123235608
Email: waspodotjipto@yahoo.co.id

Abstract
Civic Education is essentially a study of value and political education who seek students to
become good citizens. Good citizen is one of its characteristics have character and cultured
according to the cultural heritage of their nations. Fenomena of development countries, in
the age of globalization, the entry of foreign cultural influence through various channels of
information have an impact on morality and behavior young generation in accordance with
the character and culture of the nation. Indications of declining morality of the young
generation is demanding the learning of Civic Education contributes to fostering students'
morality and character to become the next generation that is able to preserve the character
and culture of Indonesia. Civic Education learning through a variety of themes, can serve to
nurture students to be characterized and cultured according to the character and culture of
Indonesia. Heritages of cultured and charactered nation can be tranmission through civic
education learning. So, Civic Eduaction is very importance for cultural and character
building of youth generation.
I. INTRODUCTION
Development of culture and national character (cultural and character building) is a
national commitment that has long grown and developed in the life of the community, nation,
and state of Indonesia. In various documents of political and constitutional history, has noted
that the development of culture and national character is one of the founders of the will of the
State (founding fathers) that need to be implemented an on going basis, such as text contained
in the manuscript of Sumpah Pemuda, Proclamation manuscript, the manuscript of the 1945
Constitution Preambule , and which is reflected in the national an them Indonesia Raya and
other patriotic songs. So the development of culture and national character is a joint
commitment of the Indonesian nation must be carried out in living in a society, nation and
state.
Development of culture and character of the nation will be increasingly important
when the nation began to enter the era of globalization Indonesia is full of challenges. The
influence of foreign civilization brought about by globalization are constantly influencing
behavior and morality of the nation of Indonesia. When before the proclamation of
Indonesian independence, almost all residents/Indonesian people tend to give priority to
common interests than the interests of the nation Indononesia personal and group, class,

ethnicity, religion, and region. The spirit of nationalism burning in the chest most of the
Indonesian nation with the sole purpose of concentration seize and maintain independence.
This is different from current conditions, where the culture and character of many other
nations affect the character and morality of the nation of Indonesia, especially as the impact
of modernization and globalization.
Development of culture and national character was in essence a recognition of the
rights of citizens as compensation for a democratic pluralist society. Rights of civilians,
human rights and rights of social justice developed in a democratic atmosphere in civil
society. Amendment of UUD 1945 further increased the democratic life that ensures the
recognition of the rights of civilians. Individual freedom of expression in innovating and
more wide open. The spirit of the reforms supported by the era of globalization has driven
progress in democratization. But the transition from the life of nation and state-controlled
authoritarian rule, towards a democratic atmosphere of life as the demands of the spirit of
reform, has led to various social phenomena that affect the character and morality of citizens.
High cultural and the character of the nation's increasingly distorted by wide spread influence
of global culture that every day be seen and heard through various channels of information.
Ethical behavior, courtesy, hospitality, mutual help and the spirit of kinship that is owned by
the Indonesian people displaced by the spirit of democratization are often interpreted as
freedom to its fullest. Lifestyle individualistic, materialistic and liberals growing rapidly
along with the widespread influence of globalization are sourced from western society.
Advances in technology have brought the various impacts of environmental degradation,
democratic localism, and multiculturalism. All of the latter problem is a challenge in the
revitalization of civil ideals, especially through Citizenship Education.
Another big challenge ahead for Indonesia is to develop cultural and democratic life
(cultural democracy) on the various components of society, ranging from the political elite,
the bureaucrations in government actors, businesses, non governmental organizations,
intellectuals, to the wider community. The establishment of democratic structures of
government actors without offset by the growth of democracy will lead to the birth of a quasidemocracy (pseudo democracy) as happened in Indonesia the government actor in the earlier
periods. Therefore, the fostering understanding of the principles and the democratic way of
life is one of the fundamental challenges for national education actors in shaping and
developing the actor's life and an increasingly democratic society.
National education system as outlined in Article 31 UUD 1945 and its regulations are
derivatives ent actors to embody a national commitment. At the level of curricular "civic

education" both the substance, the learning process, as well as socio-cultural effects of
intentionally designed and programmed to create educational programs that lead to the
formation of democratic character of the Indonesian nation. The ultimate goal is to cultivate
good character actor character private citizens, such as moral responsibility, self-discipline
and respect for human dignity and worth of every individual; and character actors, such as
citizen awareness actor, decency, the rule of law, critical thinking, and willingness to listen,
negotiate and compromise (Winataputra and Budimansyah, 2007:192).
Systemic of Indonesia, the school has been given responsibility for character
development efforts since the early days of independence through the eyes of Citizenship
Education lessons. Since its entry into the school curriculum starting in 1962 until now,
Citizenship Education undergone various changes in both names, orientation, substance, and
the learning approach. In the period known as the 1962 enactment of curriculum subjects
civics (citizenship) the purpose and content oriented to the substance of the Manifesto of the
Political and fully use the approach of political indoctrination. In the period 1968 enactment
of curriculum subjects recognized the existence of the State Citizenship Education that
includes a civics content (knowledge of civic actors), Indonesia earth sciences, and history of
Indonesia (for elementary school), and subjects the State Citizenship (for SLP and SLA).
Destination and its cargo-oriented substance of the 1945 and TAP MPRS as well as other
legislation, with the learning approach is also still a indoktrinatif (Soepardo, 1960).
In the period of enactment of Curriculum 1975 and 1984 on all types and levels of
education known to the subjects of Pancasila Moral Education (PMP) and the 1994
Curriculum subjects recognized the existence of Pancasila and Citizenship Education
(CIVICS). His name was different, but the content and orientation of the PMP and the
Guidelines CIVICS appreciation and practice of Pancasila (P4) with a learning approach that
is still dominated by the approach indoktrinatif with transmission mode value (value
inculcation).
Apparently it all happened because the school is treated as a socio-political institution,
and is still effective implementation of learning and conceptually, because the absence of a
paradigm of civic education is steadily nationally accepted and used as a reference to the
conceptual and operational. Now in post-reform era the fall of New Order's political actor
which is followed by the growth of new commitments towards the realization of the ideals
and values of the constitutional democratization more dynamic, known as the subjects of
Education Citizenship (Civics) as a subject that focuses on the formation of citizens who
understand and able to exercise the rights and obligations to be citizens of Indonesia who are

intelligent, skilled, and characterized as mandated by the Pancasila and 1945 Constitution. It
must have been the resurrection of Civics to position himself as a character actor draft the
nation's development in order to prepare young citizens who have the character to
Indonesian.

II. CULTURE AND CHARACTER DEVELOPMENT CHALLENGES NATION

Let us briefly look at the various up heavals in our society recent years is very
alarming us all, each:
First, the bad character that marked the emergence of conditions of social life that
changed our culture in such a drastic and fantastic. Nation previously known patient, friendly,
polite and good at small talk suddenly becomes grumpy, like abusive, vindictive, burning
people alive in the city, mutilation, war between the village and tribe with the level of a very
barbarous cruelty. Even more tragically, our children are still sitting in school even been able
to kill each other in the streets.
Second, in the last three decades, Indonesia is going through the process of loss,
ranging from the loss of the natural aspects of the physical, biological nature, people and
culture. In the aspect of physical nature Indonesia had lost our fertile soil. Area of critical
land in Indonesia in 2008 according to estimates Directorate General of Land Rehabilitation
and Social Forestry, Ministry of Forestry estimated 77.8 million hectares. Critical soil is
expected to continue to grow one million hectares annually. We are increasingly losing rights
to land for plantations because of the increasing number of foreign companies engaged in
plantations in Indonesia. In the biological aspect, we have lost the tropical forest. Indonesia is
now known as the country with the highest deforestation rate in the world. We also lose the
natural richness derived from the sea are taken illegally by looters from home and abroad. In
the human aspects, Indonesia is losing competitiveness. In World Competitivness Score
board 2007, Indonesia was ranked 54th of 55 countries, down from rank 52 in 2006. We lost
the intention to obey the law, even obey the simplest rules are the rules passed-cross (Raka,
2008: 3). In the aspect of our culture has lost its love of traditional arts as a valuable cultural
heritage of the nation. Some of us have lost the honesty and shame. Indonesia has been so
long received the title as one of the very high levels of corruption in the world. Unfortunately
this predicate does not make us feel ashamed and corruption in fact continue with the modus
operandi is changing. We lose our sense of the Indonesian. It seems we are increasingly high
lighting regional and class interests than the interests of nation and state. We lose our goals
(in-group feeling) as a nation. No more "Indonesian Dream" that binds us together, the more

prominent is the ideal group to beat the other groups. Indonesia has lost a lot of things and
this loss is not impossible can still take place. If such a list would be getting longer lost. The
question is, could this be the signs we would slide toward losing everything, as implied in the
wise words below: Of course we do not expect that. We do not want to lose the character as a
nation that will lose everything. Therefore need to look seriously what exactly was the source
of these upheavals. Turbulent situation like this can be explained sociologically, because this
has nothing to do with social structure and cultural system that had been built in the past.
Trying to read the situation of reform there are some fundamental sociological
phenomenon that became the source of the upheavals in our society today, each:.
First, an alarming fact that after the collapse of the power structure of "autocracy" which
played the New Order regime was not democracy but oligarchy where we get the power
concentrated in a small group of elites, while most of the people (demos) remains far from
sources of power ( authority, money, law, information, education, etc.). Some facts can be
stated as follows, each: (1) formal political power held by a group of people who party
through the election entitled "drain" the popular vote to gain seats in Parliament. Through this
group has the right of Parliament on behalf of the people's voice to carry out their own
political agendas are often at variance with the real interests of society. (2) charismatic power
that stems from tradition, or religion there are some people who can mobilize people's
loyalties and emotions that if necessary be for the purpose of victimizing their own is unclear.
(3) formal legal powers held by practitioners and law enforcement with his skill and / or
authority can regulate who is wrong who is right. Most of the money in this country in the
hands of a small group of people, are being cornered politically.(4) This group could buy the
"truths" through legal institutions, the demo, the formation of public opinion through the
mass media, even the seats in Parliament. Consider for example cases of bribery in the House
of Representatives that involve a number of its members, largely because the game caught by
the "buyer truth" through the efforts of engineering policies and specific regulations for the
passage of animal passion. A small group of local elites have formal or informal authority on
behalf of regional aspirations for their own interests. The group is often voiced separatism,
federalism, autonomy, even the son of local issues. (5) vocal activist groups (vocal minority)
who often staged demonstrations on behalf of interests of the people in ways that often the
most disgusting people (vigilante, violence, sweeping, banging the masses with the security
forces and so on) . It seems that all symbols are considered powerful to be able to mobilize
the people used by these small groups to impose their will in this era of reform. All this
happens either consciously or unconsciously by the elites who are currently suffering from

"political myopia" that is only oriented to the election rather than on long-term goals. Thus
practically all the nation's moral direction is controlled by small groups who tend to be
partisan and primordial (Wirutomo, 2001:6). But we can still hope because they still see the
groups in the community who display good character, such as altruistic, nationalistic,
inclusive, universalistic, and so on. Aspiration is actually widely supported by the public
(silent majority), but the social movements that fight for these values are still weak and
sporadic. They are not in the solid network and able to do a huge buzz at the national scale,
so it tends to be drowned out by the movement have the funds.
Second, the source of the upheavals in our society today is due to the emergence of
social hatred disguised cultural (socio-cultural animosity). These symptoms appear and
worsen after the collapse of the New Order regime. When the New Order regime successfully
ousted, the pattern of conflict in Indonesia was not only occur between a fanatical supporter
of the New Order with supporters of the Reformation, but rather extends to conflicts between
tribes, among religious, social class, hometown, and so on. Its also not the vertical between
the upper class to lower class but more often horizontal, amongst small people, so that the
conflict is not a corrective but destructive conflict (not functional but dysfunctional), so that
we become a nation that destroys itself (self-destroying nation ). Another feature of the
conflict in Indonesia is not just an open (manifest conflict) but the more dangerous is the
conflict that is hidden (latent conflict) between the various groups. Socio-cultural animosity
is a hatred of society and culture that comes from differences in cultural traits and differences
in the fate given by past history, so is the element of desire revenge. Covert conflict is latent
because there is a socialization mechanism of hatred that lasted throughout most of the
socializing institutions in society (from family, schools, villages, places of worship, the mass
media, mass organizations, political organizations, etc.). It is inevitable that this veiled hatred
social culture is closely connected with the plurality of the nation-state of Indonesia. Concrete
examples of the destruction of Yugoslavia due to the depletion of in-group feeling among
ethnic groups, while rescuers valve (safety valve institution) to parse the sociocultural veiled
hatred does not work effectively. However this is not the decisive factor, because many other
pluralistic societies can build a platform capable of producing culture to the degree of interethnic harmony is quite steady. As an example of Malaysian society with social and cultural
development concept has been successfully the created civic culture as an agreement to build
a culture of racial and religious harmony between groups. Political conflict as hard as
anything that happens in Malaysia, never disturb this agreement (Wirutomo, 2001: 7). Unlike
what happened in Indonesia that any differences in political outlook was always drawn back

to the factors of the most fundamental cultural differences (especially religion). This is what
makes political issues is never easy to resolve. If you look at the process of integration of the
nation of Indonesia, the problem lies in the lack of an agreement to develop naturally and
participatory values (normative integration) and rely more on approach to power (coercive
integration). On the basis of the fact so the ideals of reform to build a new Indonesia should
be done by building from the overhaul of the whole order of life of the past. The core of these
ideals is a democratic civil society that has a character all Indonesian adaptive in the global
era. The era of globalization characterized by the development of science and technology are
very rapid, especially information and communications technology, has changed the world as
if the hometown of the world (global village). The world becomes transparent without
knowing the national boundaries. Such conditions that impact on all aspects of society, the
nation and state. In addition, it can also affect the mindset, attitude patterns, and pattern
follow the whole Indonesian people. The phenomenon of globalization has challenged the
power of applying the elements of national character. Kenichi Ohmae in his book entitled
Borderless World: Power and Strategy in the interlinked Economy (1999) and The End of
Nation State: The Rise of Regional Economies (1996) says that in the development of global
society, the boundaries of the country in terms of geographical and politics is relatively still.
But life in a country may not be able to limit the global power of information, innovation, and
industries that make up modern civilization.

III. DEVELOP THEIR CULTURE AND CHARACTER TO INDONESIAAN

Modern civilization is born from the biological mother turns globalization raises a
number of problems and disappointments. Eric Fromm (1997:24-30) describes the
development of Europe as the development of modern civilization. The central theme of the
development of modern civilization in his opinion this is the emergence of freedom
(freedom), which occurs at the level of the individual and society. At the individual level of
freedom that preceded the emergence of self in the process of individuation, is to release
individual ropes since the dissolution "umbilical cord" until the first occurrence of a sense of
separateness between infant and mother, and in general the separation of 'me' with 'you' .
Inseparability between the individual and the environment (or the ropes earlier), giving the
individual a feeling of safety (security feeling), feeling of oneness (belongingness), and the
feeling that he is rooted (rooted) in something. Gained freedom by the individual it means the
loss of three ropes that gave way to fear (anxiety), helplessness (powerless), aloneness
(aloneless), upprooted (uprootedness), doubt (doubt) all of which lead to hostility (hostility ).

Individuation cycle that occurs in each individual, at any time, and in every place.
Personality development at the community level also determines the process of individuation
throughout history, which in Western society is the result of the struggle, which may be
called the struggle for freedom. As at the individual level, this freedom also be breaking the
ropes against all kinds of power: church, state, and economic exploitation. As at the
individual level, freedom or breaking ropes were accompanied by anxiety, powerless,
aloneless, uprootedness, doubt, and hostility.
Through the process of freedom, Fromm described the emergence of the capitalist
system, which occurred in the 15th century (medieval or dark ages) and the 16th century
(century Reformation of the Church or the emergence of Protestantism). Capitalism in the
15th century first developed in Italy, partly due to the Red Sea into the European trading
activities paths, and proximity to the East (including Arab/Muslim), so that culture can be
brought to Eastern Europe. Capitalism is capitalism a rising nobility. The economy performed
on the strong foundation of ethics (brotherhood) and very little competition. As a result of
capital accumulation is running very slow. However in the trading system of capital has been
located as an employer.
Since the 16th century, when the Reformed Church, the middle class to be sticking up
as a result of crack of Luther and Calvin, they crave wealth (as a symbol of success). Their
most important teachings is their independence and rely on their own business labors. This is
the positive aspect of capitalism as it deserves by Protestantism, the central theme is freedom.
But the negative side, as disclosed on the face is the feeling of insecurity, anxiety, powerless,
and so on.
From Fromm's analysis concludes that despite people need the freedom (freedom), it
also requires a dependency (dependency or submissiveness). As a result of submissiveness
needs are not met, then freedom becomes meaningless anymore. So timbulah mechanism to
escape from freedom or escape from freedom of self-mutilation (masochism), injuring others
(SADISM), remove objects or rival (destructiveness), and the tail simultaneously (automaton)
(Budimansyah, 2004:27).
Thus Western capitalism and modern society as explained Fromm. They have the
intention (will) strong (such as independence, confidence, effort), but also created an unstable
society. The failure was caused by a lack of inner peace (insecurity feeling) due to forgetting
religious values. Disappointment would modern civilization has resulted in a dream to create
a new society with new morality (see for example Giddens in "The Third Way" 1998, Etzioni
in "The Spirit of Community" 1993, Robert Bellah in "The Good Society" 1992). However,

until the end of the 20th century, though has been born citizen volunteer organizations and
independent (such as NGOs, mass organizations and political organizations), human
civilization in the world is still marred atrocities against human beings and the environment.
Apparently the key to human well-being is not solely lie in the creation of a balanced
relationship between state and society, but more fundamental is the new morality (read: new
characters) need to be blown into the modern system.
Demands a new morality for example has talked by the French Revolution: "Liberte,
egalite, fraternite" (liberty, equality, and fraternity), but until now it seems only "freedom" is
obtained, while "equality" is still exised . This is mainly due to the moral "brotherhood"
virtually no meaningful progress in this modern civilization. Apparently the same thing
happens in our reform. All classes drunk freedom, while the spirit of brotherhood as a nation
worse off and consequently equality and justice have been possible. Consideration of this, the
authors suggest that the core of the character of the Indonesian that we have yet to wake up in
our society is the "brotherhood" as a new moral attitude.
Another character Robert Bellah (1999), a sociologist United States also stressed the
importance of a new moral awakening that can underlie the social institutions and produce
better social relations between communities and state and their people. He said that all the
events that have been degrading to human dignity is the result of our choices (social choices)
then we Standardise in social institutions. To reconstruction need to do something new
elections, this requires a system of values, because all choices have moral and ethical
foundation.
Analisys social institutions is questioned: "how are we supposed to live?" And "how
we think about how we live?". Social institutions that govern how our lives have turned out
poorly or not according to what we actually want (ideal values). So the ideal values are stored
only in our cultural treasures, but do not effectively regulate our behavior in the existing
social institutions (Wirutomo, 2001:17).
Disillusionment with modern civilization is also expressed by other States an
American sociologist named Amitai Etzioni (1993) by giving examples of his own country
people, the United States. United States citizens, according to Etzioni, need to develop the
ego (individualism), which has roots in their culture with the values of the nation that is
communitarian. In other words, should be a balance between the right (ego-oriented) and
reliabilities (which is oriented to the right of the people). This thought is very relevant to
correcting the phenomenon that occurs in our society since colonial times until the New
Order has always abused his rights by the government and the state, in this period of reform

was suddenly suffering from symptoms of "strong sense of entitlement" that is likely to
demand the right ( if necessary by force and violence) but reluctant to accept reliability for
the public interest. Etzioni realize the formation of communitarian society can only be
realized through a systematic social movements. That's why he and his group launched the
determination of movement "communitarian" as follows:
1. We must be able to create a new morality that does not interfere with people's personal
lives.
2. We must maintain a "law and order" without having to fall on a "police state" by carefully
designing the authority and powers of government.
3. We must save the family life without having to restrict the rights of its members in a
discriminatory manner (eg to impose domestic roles to women).
4. Schools should be able to provide moral education, without indoctrinating young people.
5. We must strengthen the community life without being a fanatic and mutually hostile
towards other communities.
6. We must increase the social responsibility not as a limitation of our rights, but rather as a
balancing of the rights that we acquire. The greater the rights it receives, the greater the
obligation that needs to be borne.
7. Struggle personal interests must be balanced with commitment to the community, without
having to become casualties of the group. Therefore, the unlimited greed of individuals
must be replaced by "vested interests" who are socially beneficial and the opportunity
passed by the society.
8. The authority of government must be maintained without removing the opportunity for all
citizens of expression and interests.
All of that is the essence of the communitarian moral stance offered by Etzioni, the
modern man to deal create new moral, social, and public order based on the reinforcement of
the value of "togetherness", the absence of puritanism and repression. Develop a new moral
spirit of modern civilization that has experienced this failure is also evident from thinking
Giddens in "The Third Way" in which he was fighting for social democracy that cored
solidarity, equality and security and the active role the state (Wirutomo, 2001:19).
The concept of the character of the Indonesian I'm referring in a speech this basically refers to
the moral stance Indonesia communitarian character of personality that is imbued by the
values of Pancasila and the norms that are based on the UUD 1945. Building a character to
Indonesian thus is a process to give citizens a more independent position of the country,
fostering a democratic ethos that not only emphasizes individual rights and the rule of law,

but especially the emphasis on moral reform itself relations people, planting the value of
harmony that produces a concern for all citizens and the fate of an entire nation.

IV. ROLE OF CITIZENSHIP EDUCATION

Citizenship education (Civics) is one of the subjects in the elementary school that
has a professional duty to nurture students to become the next generation who in the context
of coaching the younger generation to become a mature citizen. Children are citizens of the
hypothetical, the citizens "not so" because they still have to be educated adult citizens who
are aware of their rights and obligations (Budimansyah, 2007:11). Therefore, people crave
the younger generation are prepared to become good citizens and able to participate in public
life and his country. The desire is more accurately described as a growing concern, especially
in a democratic society. Lots of evidence shows that no nations, including Indonesia, has
reached a level of understanding and acceptance of rights and responsibilities among all
citizens to sustain the life of constitutional democracy.
All people should be aware that the Civics are very important to maintain the
continuity of constitutional democracy. As long as it is understood that the ethos of
democracy really is not inherited, but learned and experienced. As affirmed Alexis de
Toqueville (Branson, 1998:2): "... Each new generation is a new People that must acquire the
knowledge, learn the skills, and develop the dispositions or traits of private and public
character That undergird a constitutional democracy. Those dispositions must be fostered and
nurtured by word and study and by the power of example. Democracy is not a "machine That
would go of Itself," but must be consciously reproduced, one generation after another. "
The quote above asserts that every generation is a new society that must acquire knowledge,
learn skills, and develop a character or disposition of public and private that is consistent with
constitutional democracy. This mental attitude must be maintained and nurtured by word and
example the teaching and power. Democracy is not a "machine that would function by itself",
but must always be consciously reproduced from one generation to the next.
Therefore, Civics should be a major concern. There is no more important task of developing
responsible citizens, effective and well-educated. Democracy is maintained by citizens who
have the knowledge, skills and character needed. Without a true commitment from citizens to
the values and fundamental principles of democracy, free and open society, could not have
been possible. Therefore, the task for educators, policy makers, and other members of civil
society, is campaigning for the importance of Civic Education to all levels of society and all
agencies and levels of government.

Until now Civics have become an inherent part of the instrumentation and the praxis
of national education to the intellectual life of the Indonesian people through the corridor
"value-based education". Civics configuration or systemic framework built on the paradigm
as follows (Budimansyah, 2008:180), each: First, the Civics are designed as a curricular
subject of learning that aims to develop individual potential to become a citizen of Indonesia
are noble, intelligent, participatory, and accountable. Second, in theory designed Civics as a
subject of learning which includes the dimensions of cognitive, affective, and psychomotor
which are confluent or interpenetrating and integrated within the context of the substance of
ideas, values, concepts, and moral Pancasila, democratic citizenship, and defend the country.
Third, Civics programatically designed as a subject of learning that emphasizes the content
that carries the values (content-embedding values) and experiential learning (learning
experiences) in the form of a variety of behaviors that need to be realized in everyday life and
is the guidance of life for citizens in the life of society, nation and the state as a further
elaboration of ideas, values, concepts, and moral Pancasila, democratic citizenship, and
defend the country.
However, since implemented in various types and levels of education (schooling and
higher education), Civics face many constraints and limitations. Constraints and limitations
are: (1) input instrumental primarily relating to the quality of teachers/lecturers and the
limited facilities and learning resources, and (2) environmental input primarily related to the
conditions and situation of the country's political life less democratic. Thus, the
implementation of the Civics do not lead to the mission as it should. Some empirical
indications that show the wrong direction, among others, are as follows: First, learning and
assessment in Civics more emphasis on instructional impact (instructional effects) are
confined to the mastery of the material (content mastery) or in other words, only emphasizes
the cognitive dimension alone. While the development of other dimensions (affective and
psychomotor) and the acquisition impact accompaniment (nurturant effects) as the "hidden
curriculum" has not received attention as it should. Second, management has not been able
created classroom atmosphere conducive and productive to provide learning experiences to
students / student through to proactive and interactive in the learning process both in class
and outside class (intra and extra-curricular), resulting in poor learning experience
meaningful (meaningful learning) to develop the life and behavior of students. Third, the
implementation of extra-curricular activities as a vehicle sisio-pedagogical to get "hands-on
experience" has not contributed significantly to the balance between control theory and
practice of behavioral conditioning and skills in life which democratic and litigious.

Describe the indications are so many constraints and socio-cultural curricular for
Civic Education to produce a totality of learning outcomes that reflect the achievement of a
comprehensive (holistic) dimensions of cognitive, affective, and psychomotor coherent and
confluent. Civics learning outcomes that have not reached an optimal overall dimensions as
proposed it means showing that the Civics curricular goals can not be fully achieved.
In addition to facing internal constraints as described above, Civics also face external
constraints and demands of criticism from various walks of life associated with the spirit of
democratization increasing with every ekses. Civics that are paradigmatic loaded with cargo
carried cognitive affective but has already been addressed incorrectly as the only Pancasila to
overcome the problem of students' lives, especially concerning the behavior and morals.
Nevertheless, criticism and demands that it should be responded to and accommodated
proportionately because Civics education in general and in particular not only the
responsibility of government alone but also the responsibility of the entire community,
nation, and state of Indonesia. Shared responsibility for conducting a quality education in
essence is the embodiment of the national mandate.
Another external constraint that is education in Indonesia are faced with various
problems and the global situation is rapidly improving all the time either positively charged
or negatively charged or contrary to the personality of the Indonesian nation. The inability of
the Indonesian nation in designing educational programs to accommodate the trends and
global issues such means would eliminate the opportunity to catch up to gradually be able to
align itself with nations that have been advanced in the field of education.

V. CLOSING
To answer all questions the author had proposed an idea to reposition Civics into
three roles, each:
First, the Civics as a curricular program in formal educational institutions (schools / colleges)
and informal (outside school), which acts as a vehicle for the glorification and empowerment
of children and youth in accordance with the potential to become good citizens and intelligent
(smart and good citizen). This thinking is based on the assumption that to educate children to
be intelligent and good citizens should be done consciously and planned in a learning process
so that they are actively developing the potential for him to have the spiritual strength of
religious, self-control, personality, intelligence, noble character, and skills it takes him,
society, nation and state. Coaching process that involves citizens I call this aspect of psychopaedagogical approach to development.

Second, Civics as socio-cultural movement of citizenship act as a vehicle for selfactualization of citizens either individually or in groups according to the rights, obligations,
social and cultural context, through active participation intelligently and responsibly. This
thinking is based on the assumption that citizenship in connection with the community, as
well as historically the concept is growing along with the development of human identity
politics as social beings, also caused by the attempt to realize a good social order and
expected (Desirable) through the strengthening of values in society . Because of the built in
motion socio-cultural citizenship is social institutions that value systems and norms, the
community and the community in this regard need to provide public space for citizens to
Civics (Civics doing). Sociological analysis to the development of our society today shows
that the roots of various cultural and social problems can be classified into four basic
problems that need to be on the agenda of socio-cultural movement of citizenship, namely the
problem of harmony, caring, independence, and democracy. Coaching process that involves
citizens who social institutions and norms of the value system I call this approach to sociocultural Development.
Third, Civics as a national political education programs for state officials, members and
leaders of social organizations and political organizations are packaged in various forms of
coaching knowledge of citizenship (civic knowledge), skills of citizenship (civic skills), and
the virtues of citizenship (civic disposition) which refers in principle to develop the
conceptual, pedagogical reasoning power (state of mind), not a vehicle of political
indoctrination, and as a process smarting. This reasoning is based on the assumption that the
state's role in fostering citizen can not be removed by the strengthening of civil society (civil
society). State as a top organization has the power to improve the quality of participation and
responsibility of citizens in political life and society both at local and national level. Such
participation requires mastery of a number of civic competencies that are important include
(1) mastery of specific knowledge and understanding, (2) the development of intellectual and
participatory skills, (3) development karakater and certain mental attitude, and (4) the true
commitment to the values and basic principles of constitutional democracy. The process of
fostering national political education of citizens through this I call socio-political approach to
intervention.
Thus, it can be concluded that in order to build the nation's character, Civics should
play a role as a curricular program in formal or informal educational institutions, as a sociocultural movement citizenship, nationality and as a political education for the state officials,
leaders and members of social organizations and political organizations. These three roles

should be viewed as a whole. Curricular program is opening the horizon of nationality, sociocultural movement as a battering ram barriers citizenship, nationality and political education
is the confirmation of citizenship participation.

REFERENCES
Branson, M.S. 1998. The Role of Civic Education, A Fortcoming Education Policy Task
Force Position Paper From the Communitarian Network.
Budimansyah, D. 2004. Pengembangan Karakter Genarasi muda yang merakyat. Bandung:
Gresindo.
Budimansyah, D. 2007. "Pendidikan demokrasi untuk Pendidikan Kewarganegaraan. Jurnal
CIVICUS. Vol.1 No.1. Bandung: PKP KN UPI
Etzioni, A. 1993. The Spirit of Community: The Reinvention of American Society, New York:
Simon and Schuster.
Fromm, E. 1997. Running From Freedom, translator Khamdani, Yogyakarta: Student
Giddens, A. 1998. The Third Way: The Renewal of Social Democracy, London: Polity Press.
Kaelan. 2007. Pendidikan Kewarganegaraan untuk Perguruan Tinggi. Yogyakarta: UGM
Unipress
Ohmae, K. 1996. The End of Nation State: The Rise of Regional Economies, London: Harper
Collins.
Ohmae, K. 1999. Borderless World: Power and Strategy In The interlinked Economy,
London: Harper Collins.
Parker, W.C., Nomiya, A., and Cogan, J. 1999. Educating the World Citizen: Toward
Multinational Curriculum Development, Washington: University Press.
Raka, I.I.D.G. 2008. Pengembangan Budaya dan Karakter Bangsa. Bandung: Humas ITB.
Soepardo. 1960. Pendidikan Kewarganegaraan untuk generasi Baru. Jakarta: Depdiknas.
Sukarno. 1966. Dibawah Bendera Revolusi. Jakarta: Panitia Peringatan HUT RI.
Subroto, Waspodo Tjipto. 2006. Bahan Pembelajaran IPS Di Sekolah Dasar. Surabaya:
Unesa Unipress
Suhanaji and Subroto, Waspodo Tjipto. 2004. Pengetahuan Dasar Ilmu-Ilmu Sosial.
Surabaya: Insan Cendikia
Winataputra, U.S. and Budimansyah, D. 2007. Pendidikan Kewarganegaraan. Bandung:
Program Studi PKn SPs UPI.

Wirutomo, P. 2001. Pengembangan Kebudayaan masyarakat. Jakarta: Universitas Indonesia

BIODATA PENULIS
Nama
NIP
Jabatan Fungsional/Pangkat
Unit Kerja
Pendidikan

Email
HP

: Dr. Waspodo Tjipto Subroto, M.Pd

: 195810181986031005
: Lektor Kepala / IV C / Pembina Utama Muda
: PGSD FIP Universitas Negeri Surabaya
: S1 PMP-KN IKIP Yogyakarta. lulus tahun 1985
S2 Pendidikan IPS SD IKIP Bandung, tahun 1997
S3 Ilmu Ekonomi Universitas Brawijaya, tahun 2008
: waspodotjipto@yahoo.co.id
: 08123235608, 081333213333